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2021/05/08

알라딘: 동경대전 2

동경대전 2 - 우리가 하느님이다 | 동경대전 2

김용옥 (지은이)통나무2021-04-11원제 : 東經大全

양장본576쪽

책소개

최근 최초로 그 모습을 드러낸 <동경대전> 초판본의 완역이자, 가장 상세한 주석서이다. <동경대전>은 1824년에 태어나 1864년 봄에 억울한 누명을 쓰고 처형당한 수운 최제우라는 한 인간이 깨달음을 얻고 나서부터 그가 죽기 직전까지 한문으로 쓴 문장을 모은 일종의 문집이다.

그 시기는 그가 동학을 창도하여 민중 속에서 실천적 삶을 살았을 때였다. 문집이니까 당연히 사상을 전달하는 논설형식으로 쓴 철학적 문장뿐 아니라, 시문이나 편지 등 다양한 형태의 글도 포함된다. 그러므로 여기에는 수운이 추구하는 동학의 사상체계, 그리고 수운의 예술적 감성까지 총체적으로 담겨있는 문헌이다. 이 <동경대전>은 결국 해월에 의해, 수운의 저술 그대로 동학의 경전으로 출판되었다.

이 책은 수운의 <동경대전>을 도올 김용옥이 심혈을 기울여 번역하고 해설하여, 수운 사상의 본래 모습과, 그 사유의 깊이가 어느 정도까지인지, 그가 가르치는 동학이 과연 무엇인가를 상세하게 서술한 노작이다. 이 책은 또 조직적 활동에 따라 동학이 민중 속에서 퍼져나가면서 벌어지는 우리 역사의 사건 사건들을 연대기적으로 기록한 연표가 정리되어있다.

동학과 더불어 진행되는 피눈물 나는 우리 근현대사의 온갖 영욕과 애환이 담겨있는 방대한 "동학연표"이다. 그리고 또 이 책에는 동학 경전으로서 <동경대전>에 상응하는 수운 자신의 한글저작인 <용담유사>, 그 유일한 목판본이 원본 그대로 실려있다.

동경대전東經大全 제의題義 11

내가 역해하는 <동경대전> 텍스트에 관하여 15

Ⅰ 포덕문布德文 18

Ⅱ 동학론東學論(논학문論學文) 102

Ⅲ 수덕문修德文 154

Ⅳ 불연기연不然其然 192

Ⅴ 축문祝文 210

Ⅵ 주문呪文 214

Ⅶ 입춘시立春詩 220

Ⅷ 절구絶句 224

Ⅸ 항시降詩 228

Ⅹ 좌잠座箴 230

ⅩⅠ 화결시和訣詩 236

ⅩⅡ 탄도유심급歎道儒心急 250

ⅩⅢ 강결降訣 270

ⅩⅣ 우음偶吟 274

ⅩⅤ 팔절八節 286

ⅩⅥ 제서題書 294

ⅩⅦ 영소?宵 297

ⅩⅧ 필법筆法 306

ⅩⅨ 유고음流高吟 318

ⅩⅩ 우음偶吟2 321

ⅩⅩⅠ 통문通文 324

ⅩⅩⅡ 통유通諭 330

ⅩⅩⅢ 사식四式 340

ⅩⅩⅣ 해월발문海月跋文 348

ⅩⅩⅤ 검결劍訣 356

ⅩⅩⅥ 필송畢頌 362

【동학연표】 366

동학연표 참고문헌 537

<용담유사> 계미중추북접신간 567~540

찾아보기 568

접기

책속에서

P. 11 “동경대전”이라는 책제목은 1880년 6월 14일 인제 남면 갑둔리에서 처음 간행될 때 동학의 경전을 다 모아 상재한다는 뜻으로 붙인 이름인데 원래는 문집의 체제로 기획되었던 것이다.

P. 16 경진초판본은 수운이 필사한 수고본手稿本의 존재를 입증할 수 있는 문자상의 모든 정황을 제시하고 있다.

P. 23 수운은 자신의 포덕의 의미를 세상에 알리는 글을 써야 할 필요를 느끼게 된 것이다. 그렇게 해서 1861년 7월 중순경에 지은 글이 바로 <동경대전>의 서두를 장식케 된 이 포덕문이다.

P. 33 수운은 “선·후천개벽”을 말하지 않았다. 그리고 그것은 수운이 활약한 1850·60년대에 조선땅의 사상가들의 의식세계에 자리잡지 않은 생소한 단어들이었다.

P. 40 중국인들에게도 “선·후천개벽”이라는 말은 의미를 갖지 않는 자형의 조합일 뿐이다. 이 말은 오로지 조선의 민중 속에서만 의미를 갖는 우리 민중의 언어

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칭의 교리 justification

Sung Deuk Oak

Favourites · 3tSpoahncsoreduu ·

[초기 (목회) 선교사의 일상과 "아이고 시원하다"]

다음 지도는 1902년 3월 한 달 간 마페트( S. A. Moffett, 마포삼열) 목사가 순회 전도 여행을 하면서 이제 막 세워지기 시작한 교회들과 미조직 교회들을 방문하고 세례를 주고 학습교인을 받아들이고 사경회를 한 자취를 나타낸다.

당시 지명과 거리를 제대로 알려면 대동여지도를 이용하는 게 최고다. 선교사들도 대동여지도나 여지도를 들고 다녔으므로...

봄과 가을에 이런 여행을 두세 번씩하고(그래서 관리하는 교회가 여러 군에 걸쳐 수십 개에서 나중에는 60~70개 정도), 겨울에는 거주하는 선교지부(station)가 있는 도시(마페트의 경우 평양)에 지내면서 도사경회를 인도하고 시내 교회 목회, 교육 등을 하고, 여름에는 장마와 질병 때문에 사역을 쉬면서 문서 작업 등을 했다.

지도에서 평양을 출발하여 1(순안)--2(순안 북창)--3(순안 자로: 그 바로 옆 자모산성이 바로 임꺽정이 한때 활동하던 본부)--4(숙안 자작: 1903년 한경직 출생지: 그는 어릴 때 마페트의 영향을 받았다)--5(숙천 성내)--6(안주)--7(숙천 사산)--8(영유 버들골) 등을 거쳐 평양으로 돌아온다.

순안북창 사경회에서 마 목사가 칭의 교리를 설명하고 이미 심판을 받고 석방되었다고 하자, 듣고 있던 한 노인은 "아이고, 시원하다"라고 외쳤다. 진리를 깨달은 이의 감격 어린 이 말에 마페트는 희열과 전율을 느꼈다.

안주에서 다시 숙천으로 내려오는 길, 청천강 을 건너는 계곡에는 해동이 되면서 온통 얼음이 떠다니며 서로 부딪혀 깨지고 녹아 내리고 있었다. 길은 온통 진흙탕이었다.

마페트가 이 무렵 심각하게 고민한 것은 선교사로서 한국학 학자가 될 것인가, 전도자로 남을 것인가였다. 성경번역자회 위원으로 두 번이나 임명받았으나, 그는 자신의 사명이 전도와 목회에 있다고 확신하고, 한국 문학과 역사를 공부하면서 문서 작업에 매달려 한국학 학자가 되는 것을 포기하게 된다. (그래서 그는 한국에서 40년 넘게 살았지만 변변한 저서 한 권 없다.)

그는 스스로에게 질문했다. What is my duty? What is my calling in the decidedly limited time? 주어진 이 짦은 시간 안에 꼭 해야 하는 일, 주께서 부르신 나만의 소명은 무엇인가? 다시 생각하는 하루다..

(7년 전 글)

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칭의

위키백과, 우리 모두의 백과사전.

칭의(稱義, 영어: justification, ) 또는 의화(義化, 의롭게 되다)는 웹스터 사전에 따르면 하나님에 의해 의로워진 행위, 과정, 상태(the act, process, or state of being justified by God)이며,[1]인간이 죄의 책임과 처벌로 부터 의롭고 자유롭게 여겨지는(made or accounted just, or free) 하나님의 행위이다.[2] ‘의롭게 됨’ 또는 ‘의롭다고 인정을 받음’을 뜻하며, 기독교 신학에서 속죄을 통해 죄의 용서와 내면적 쇄신과 동시에 죄인들이 의로워졌다고 선언받는 것이다. 개신교에서는 행위없이 의롭다함을 얻는다고 주장한다. 마르틴 루터에 의해서 칭의 개념이 명확하게 되었다.

1 성경의 용어들과 의미

2 교파별 해석

2.1 개신교

3 역사적 논의

3.1 종교 개혁이전

3.2 종교 개혁이후

3.3 청교도

3.4 새 관점 논의

3.5 칭의교리 공동선언

4 같이 보기

5 참고문헌

5.1 영어문헌

5.2 독일어

6 국내 문헌

7 각주

8 외부 링크

성경의 용어들과 의미

구약성경에는 칭의(의화)대한 용어는 히츠디크(צדקה, zedaqah)로서 대부분의 경우 어떤 사람의 지위가 율법의 요구와 일치한다고 법적으로 선언하다라는 의미로 사용된다 (출 23:7; 신 25:1; 잠17:15; 사 5:23). 신약성경에는 명사(δικαίωσις)는 동사 디카이오(δικαιόω)의 명사형이다. 어떤사람을 의롭다고 선언하다는 의미이다(마 12:37: 눅 7: 29; 롬 3:4). 의(Righteousness, Justice)는 올바름, 표준에 대한 일치등으로 정의된다. 이 말은 성서적인 용법(用法)은,두 가지의 중요한 점에서 현금의 용법과는 다르다. 즉, 말의 의미의 범위와, 의가 그것에 의해 측량되는 규범에 한정된다. 근대의 용법에서는, 의는 윤리적인 성질에, 윤리적인 표준에의 일치에 한정되어 있다. 그리고 그 표준은 사회 또는 집단의 규범에 의존하며 상대적이다. 하지만, 성서적인 용법에서는 그 표준은, 시종 일관하여, 하나님의 의(義)이지, 사회의 규범은 아니다. 성서적 사고가 상대적인 것이 아니라, 그것이 하나님 중심적인 표준에 의해 지배되어 있는 까닭에, 우리들은 하나님의 의라는데서 시작할 경우에만, 의의 개념을 이해할 수가 있다. 하나님의 의란, 먼저 하나님의 성질인 것으로서, 하나님의 올바름이라든가 신성(神聖)하심의 일이다. 주위의 제국의 신들과는 대조적으로, 이스라엘의 하나님은, 자기 멋대로나 기분내키는 대로 하시지 않고 부당한 요구도 않으시며, 고집세게 행동치 않으시며 그 취급에 있어서 공평하시다. 하나님은 또 그 백성으로부터 올바른 행위를 요구하시고 그 율법에 의해 그들을 심판하실 것이다. 인간의 의는, 이같이 하여, 가장 세찬 규범에 의해 평가되고, 그 최고의 윤리적인 결정에 달한다. 둘째번으로, 하나님의 의는, 하나님의 행위이시고, 하나님께서 세계 중에 그 의를 확립하시는 방법이다. 예언자들은 하나님께서 그 백성을 변명하시고, 그들 위해 의를 수립하신다는 생각을 발전케 하고 있다. 이같이 하여 의의 윤리적 의미에, 구원적인 의미, 즉 하나님께서 그 백성 위해 성취하시는 해방, 혹은 구원이 더해진다. 셋째로, 하나님의 의는 하나님의 행위에서 결과, 즉 그 목적의 성취이다. 이 양상(樣相)은 이 말의 종말론적 성격을 강조하고, 이스라엘의 메시야적 희망 즉 [의가 존재하는] 세계에의 동경의 일부를 형성하고 있다.바울이 복음을 하나님의 의의 계시로서 볼 수 있었던 것은, 그 말의 동적(動的)인 성격에 의하는 것이다. 이스라엘의 메시야로서 예수 그리스도께서 오신 것은, 하나님께서 그 백성 위해 구원을 성취하시는 하나님의 의의 행위이다. 이것은, 윤리적 요구를 늦추는 것을 지시하지않는다. 오히려 그리스도께서 오신 것은, 산상수훈이 보여주고 있는대로 윤리적 감각이 예리해짐을 의미한다. 그것은 하나의 길의 비젼이며 그 길에 의해서만 하나님의 의헤 대한 요구가 만족되는 것이다. 인간은 그 자기 중심성 때문에, 그에게 요구되어 있는 진실한 하나님 예배와 봉사를 성취할 수가 없다. 그는 다할 수 없는 요구에서의 죄책에 의해 고통받고 그 생명의 원천이신 하나님으로부터 소외되는 요구에서의 죄책에 의해 고통받고 그 생명으 원천이신 하나님으로부터 소외되어 있고, 자기 중심성을 스스로 깨쳐버릴 수 없는 때문에, 씩씩하게 사는 의자가 꺾이고 만다. 하나님의 의의 성취는, 다만 하나님께서 그것을 가능케 하기 위해 무엇인가를 해주시는 때만 가능하다. 이 일을 하나님은 예수 그리스도라는 인물에 있어서 의인(의로운자)이라고 교시 되는 것이다. 의는 이처럼 제1의적으로 하나님의 의이고, 하나님이 그 자신의 거룩하심에 적합하도록 인간에게 요구하는 일이며, 하나님께서 그리스도의 신앙을 통하여 주어지는 것이고, 이 행위의 결과, 즉, 이 의를 이웃 사람에의 사랑에 있어서 완성하시는 그리스도 안에 있는 생명이다(-Warren A. Quanbeck:Righteousness). 의로 역된 원어는 수종이나 되는데, 히브리어 명사에 있어서는 [체데크](남성형)와 [체다-카-](여성형)의 2어가 전형적이고, 남성형 117회, 여성형 155회 씌어져 있다. 이 밖에도 [공의]로 많이 역된 [미슈파-트]가 있는데, 이것은 [재판], [판결]등도 의미하는 넓은 의미의 말로서, [의]의 의미에 있어서 상기의 말과 거의 같은 뜻으로 씌어진다. 다만 [미슈파-트]가 경우에 따라서는 [체데크][체다-카-]보다 윤리적인 의미가 승한데 대해, 이것은 법적 의미가 우월하다. 그리스어 명사에 있어서는 [의]로 역된 원어가 [디카이오-마 dikaivwma](dikaioma)가 10회, [디카이오-시스 dikaivwsi"(dikaiosis)가 2회 씌어져 있다. 이것은 한마디로 구약에 있어서의 [의]의 개념의 연장으로 이해되는 것으로서 인간에 대한 하나님의, 또는 이에 기초한 인간과 인간의 관계를 표현한(예켄대 사랑과 같다) 관계개념이다. 이 말은 바울서신에 있어서, 극히 중요한 신학적 개념인데, 기타의 문서에 있어서는 비교적 나오는 수도 적고(34회), 당시의 유대교의 사상적 공유재산과 깊이 관계되어 있다. 칭의(Justify, Justification )는 본래 법률의 용어의 하나로 재판에서 무죄로 인정되는 일을 말한다. 즉 이 말은 법률적으로는 무죄판결을 내리는 일을 의미하고 있는데, 성서에 있어서는, 하나님과의 인격적 관계에 있어서, 죄없는 올바른 자, 의로운자로서의 자격이 주어지는 것을 말한다. 그리스도를 믿는 믿음(신앙)으로 말미암아 의롭다함을 얻는다는 것은, 바울의 복음신앙의 중심이고, 근본원리이다.구약 시대에는, 인간의 의는, 하나님의 의를 나타내는 율법을 준수하는데 있었다. 구약에기록된 이스라엘의 역사는 모두가 율법의 요구를 충족시킬 수 없었던 것을 보여주고 있다.인간은 율법의 요구에 바로 응답하지 못하고, 따라서 율법에 의해서는 구원얻지 못할 뿐더러, 죄의 자각(自覺)이 생길 뿐이다(롬 3:20). 이에 하나님은, 인간을 의롭다 하는 새로운 방법을 취하셨다. 그것은, 은혜로 말미암아, 예수 그리스도의 십자가에 의한 것으로서, 그리스도를 죄 위한 대속제물로 삼으신 것이다. 인간은 다만 이 그리스도를 믿는 신앙에 의해 의롭다 함을 얻는 것이다. 이 구원의 역사(役事)에 의해, 하나님은 그 자신의 의를 관철하시고, 인간도 믿음에 의해 의롭다 함을 얻게 되었다(롬 3:21-26). 신자의 새 생활은, 모두 이 의롭다함을 얻는 은혜에 달려 있는 것이다(롬 5:1-).→의(義). 원어는 구약에서는 동사[차-다크 qd'x:(tsadaq)]의 사역태(hiph 형)의 번역으로서 [의롭다 한다]가 씌어지고, 특히 하나님의 품성에대해(사 50:8,vindicate), 또는 야웨의 종의 구원의 역사에 대해 인용되어 있다(사 53:11,to be accounted righteous). 신약에서는 [디카이오- dikaiovw (dikaioo) 의롭다함]이 수동태(dikaiou'sqai)로 씌어져, [의롭다 함을 얻는다](is justified)로 역되어 있다. 주로 그리스도에 의한 죄사함과 구원을 나타내고(롬 3:28,5:1,9,갈 1:16기타), 특히 수동형으로 나타내고 있는 것은, 구원이 하나님으로부터의 절대적 은혜에 의함인 것을 보여주고 있다.[3]

교파별 해석

칭의론(의화론, 義化論)에 있어서 로마 가톨릭교회, 동방 정교회, 개신교 각 교파마다 현저한 차이가 있다. 루터교와 칼뱅교에서는 선행 없이 오직 믿음에 의해서만 사람이 칭의된다고 보는 반면에 상대적으로 로마 가톨릭교회와 동방 정교회, 감리교에서는 세례를 통해 현세에서 하느님의 뜻에 맞게 산 후에야(성화) 구원이 완성된다고 본다. 신학 용어로는 가톨릭적 의화를 실효적 의화(justificatio effectiva)라 하고, 개신적 칭의를 법정적 칭의(justificatio forensis)라고 한다.

개신교

칭의는 프로테스탄트 기독교 교리의 근본적인 개념이다(ein Grundbegriff der protestantischen Lehre).[4]칭의는 마르틴 루터가 종교개혁을 일으키게된 핵심적인 신학 주제이며[5][6] 믿음으로 의롭함을 입는 수동태형으로 이신칭의라고 부른다.[7] 기독교 신학에서 칭의란(Justification in Christian theology), 하나님이 죄인의 상태의 인간을 의인의 상태로 옮기는 행위이며, 죄의 상태에서 의의 상태로 옮겨진 인간의 조건이 변화된 것이며, 특별히 프로테스탄트 경우에는 회개한 죄인에게 의인의 상태로 하나님이 무죄를 선언하는 행위(the act of acquittal)이다.[8] 루터는 로마서 1장에 나오는 하나님의 의 개념에서 칭의가 율법의 행위와 공로가 아니라 하나님의 은혜의 선물이라는 것을 어거스틴을 통하여 확신하게 되었다(Aber ich wil bej S. Augustino bleiben, sonderlich aber bej dem herrn Christo, der do hatt das wortt der warheit).[9]

역사적 논의

종교 개혁이전과 종교 개혁이후에 이 용어의 의미는 변화를 해왔다.

종교 개혁이전

초대교회과 중세 스콜라주의의 개념이 포함된다. 로마 가톨릭의 칭의는 일시적인 면보다 과정에 치우친다. 즉, 유아세례를 받게 될 때 칭의가 시작되고, 하느님의 은혜가 주입되어(의로움의 주입) 그들의 삶의 습관과 행위에 변화가 생기며, 마지막의 칭의는 전적으로 수혜자의 행위에 의존된다. 즉, 칭의와 성화가 복합적으로 혼합된 형태로 남게 되어, 행함으로 의롭게 된다는 결론을 갖게 된다. 하지만, 신자의 행위는 결코 완전한 의를 갖지 못하고, 연옥이라는 곳에 가서 심판을 받게 되는 구원의 확신이 결여된 상태를 유지한다.[10]

종교 개혁이후

종교 개혁가 마르틴 루터이후 칭의론은 중요한 원리였다. 믿음으로 의롭다함을 얻는 이신칭의를 처음으로 주장하였다. 루터의 사상과 일치한 장 칼뱅은 칭의의 개념을 그리스도와 연합으로 본다. 그의 구원론의 핵심이 바로 그리스도와 연합이다. 종교개혁가 장 칼뱅은 그의 기독교 강요에서 다음과 같이 설명한다. 사람의 행위의 의로부터 제외되어 믿음으로 그리스도의 의를 붙잡을 때 믿음으로 의롭게 되어, 의로 옷 입고 하나님 보시기에 죄인 아니라 의인으로로 나타난다. 이것이 칭의다. 하나님께서 우리가 의로운 것처럼 그분의 총애 속으로 받아 주신다. 따라서 우리는 이 칭의가 죄의 용서와 그리스도의 의로움의 전가로 구성되어 있다고 말한다.[11]

청교도

존 오웬은 칭의의 라틴어인 justificatio 와 justifico 의 의미가 '사람 안에 내재적으로 의롭게 만드는' 것이기 때문에 로마 가톨릭교회에서 칭의와 성화 (기독교)를 혼동하였다고 주장하였다. 즉, 헬라어인 '디카이오수네'를 해석하여 '법정적인'(forensic)의미로, 보다 객관적인 법정에서의 선언적 의미로 재해석하였다. 또한 의의 전가의 의미도 강조하여, '자다크'라는 의로움의 히브리어가 의롭다고 선언하다는 의미임을 주장하였다.[12]

새 관점 논의

칭의에 대한 바울의 새 관점이 영국의 E. P. 샌더스, 톰 라이트, 제임스 던과 같은 학자들에 의해서 새롭게 해석되어 논쟁으로 부각되고 있다. 새 관점(New Perspective)을 주장하는 사람들은 1세기 유대주의에 근거하여 바울의 서신을 해석한다. 종교 개혁가 루터와 칼뱅에 의해 주장된 이신칭의론(믿음으로 구원을 받음)을 비판하고 칭의를 미래의 완성적 종말에 강조를 한다. 구원에 있어서도 칭의의 행위적-종말론적 요소를 새롭게 주장함으로써 전통적인 개신교의 법정적 칭의라는 핵심적인 주장을 새로운 관점으로 해석함으로써 큰 논쟁이 제기되고 있다.

칭의교리 공동선언

로마 가톨릭교회와 루터교는 1986년에 루터교-로마 가톨릭 합동위원회 소위원회를 구성하고, 몇 차례의 모임 끝에 1993년에 칭의(의화) 교리에 관한 문헌의 초안을 준비하기 시작했다. 이후 1994년에 합동선언문 초안을 작성, 1997년에 합동선언문은 완성했으나 내부 합의 등 여러가지 문제로 공식 발표가 연기됐다. 그러던 중 마침내 1999년 10월 31일 독일 아우크스부르그에서 당시 교황청 그리스도인일치촉진위원회 카시디 추기경과 루터교 세계 연맹의 크라우저 회장이 의화 교리에 관한 합동 선언문에 서명했다.[13] 그리고 2006년 7월 23일 세계감리교협의회가 여기에 동참하여 세 교파가 〈가톨릭 교회와 루터교 세계 연맹과 세계감리교협의회의 의화 교리에 관한 공동 선언문〉(Jointed Declaration on the Doctrine of Justification·이하 의화 교리에 관한 공동 선언)에 서명하였다.[14]

같이 보기

속죄

구원 (기독교)

구원론

영원 칭의론

참고문헌

영어문헌

Phillip Edgecumbe Hughes (1982). Faith and Works: Cranmer and Hooker on Justification. Morehouse-Barlow Co.

Robert D. Preus (1997). Justification and Rome. Concordia Academic Press.

Thomas P. Scheck (Author), Joseph T. Lienhard S.J. (Foreword), Origen and the History of Justification: The Legacy of Origen's Commentary on Romans, 2008, University of Notre Dame Press.

Hans Küng, Justification: The Doctrine of Karl Barth and a Catholic Reflection

Tom Wright, Justification: God's Plan and Paul's Vision

독일어

Wenzel Lohff, Christian Walter: Rechtfertigung im neuzeitlichen Lebenszusammenhang. Studien zur Interpretation der Rechtfertigungslehre. Gütersloher Verlagshaus Gerd Mohn, Gütersloh 1974.

Wilfried Härle, Eilert Herms: Rechtfertigung. Das Wirklichkeitsverständnis des christlichen Glaubens. Göttingen 1980 (UTB 1016).

Johannes Brosseder: Reformatorischer Rechtfertigungsglaube und seine Kraft im ökumenischen Gespräch der Gegenwart. Ausgewählte Beiträge zur ökumenischen Theologie aus drei Jahrzehnten Christine Funk e. a. (Hg.), Frankfurt am Main 1999, ISBN 978-3-87476-347-9. (35 Beiträge)

Horst Georg Pöhlmann: Abriß der Dogmatik. Ein Kompendium. Gütersloh, 6. Aufl 2002, Kapitel X, ISBN 3-579-00051-9.

Hans-Martin Barth: Dogmatik. Evangelischer Glaube im Kontext der Weltreligionen. Ein Lehrbuch. Gütersloh 2. Aufl. 2002, S. 528–550;562-577, ISBN 3-579-05325-6.

Friedrich Hauschildt, Udo Hahn (Hrsg.): Rechtfertigung heute. Warum die zentrale Einsicht Martin Luthers zeitlos aktuell ist. Lutherisches Kirchenamt (VELKD), Hannover 2008, ISBN 978-3-9812446-0-1.

Markus Witte (Hrsg.): Gerechtigkeit, Themen der Theologie 6, UTB 3662, Mohr Siebeck, Tübingen 2012, ISBN 978-3-8252-3662-5.

국내 문헌

앨리스터 맥그래스, 하나님의 칭의론

김용주, 칭의, 루터에게 묻다

존 파이퍼, 칭의 논쟁

앨리스터 맥그래스, 알리스터 맥그래스의 이신칭의

박영돈, 톰 라이트 칭의론 다시 읽기

마이클 호턴, 칭의논쟁

박재은, 칭의, 균형 있게 이해하기

각주

Merriam-Webster Dictioanry

dictionary.com/

디럭스 바이블, "의(義):Righteousness, Justice"

"Rechtfertigungslehre"

E. Wolf, "Die Rechtfertigungslehre als Mitte und Grenze refomatorischer Theologie," EvTh 9 (1949-50), 298-308

Schwaz, "Luthers Rechtfertigungslehre als Eckstin der christlichen Theologie und Kirche"

Justification CHRISTIANITY, Encyclopædia Britannica

“Martin Luther, Augustinian By Richard D. Balge” (PDF). 2017년 9월 7일에 원본 문서 (PDF)에서 보존된 문서. 2017년 9월 7일에 확인함.

Horton, Michael Scott. (2011). 《The Christian faith : a systematic theology for pilgrims on the way》. Grand Rapids, Mich.: Zondervan. 622쪽. ISBN 978-0-310-28604-2.

John Calvin, Institutes of the Christian Religion 3.11.2

Beeke, Joel R., 1952-. 《A Puritan theology : doctrine for life》. Grand Rapids, Michigan. 496쪽. ISBN 978-1-60178-166-6.

칭의교리 공동선언 다시보기

“감리교·루터교·로마 가톨릭 ‘의화 교리 공동선언문’발표”. 한국일보. 2006년 7월 25일. 2017년 9월 5일에 확인함.

외부 링크

칭의연구

Thomas Kothmann: Einig in der Rechtfertigungslehre?. München 1993.

Gemeinsame Erklärung zur Rechtfertigungslehre

Kritischer Aufsatz zur Gemeinsamen Erklärung zur Rechtfertigungslehre von Bernhard Kaiser (PDF-Datei; 299 KiB)

SELK: Kritische Stellungnahme der Selbständigen Evangelisch-Lutherischen Kirche zur Gemeinsamen Erklärung zur Rechtfertigungslehre (PDF; 24 kB)

Hirtenwort von Kardinal Lehmann zur Gemeinsamen Erklärung

Aktuelle Literatur zur Rechtfertigung(slehre)

Fachartikel zur Rechtfertigung im Alten Testament in: Michaela Bauks / Klaus Koenen (Hgg.), Das wissenschaftliche Bibellexikon im Internet (WiBiLex), 2007ff.

[1] - Illustration, welche Präsuppositionen im Spiel sind, wenn christliche Theologen sich mit "Rechtfertigung" beschäftigen.

공동선언 자료

칭의교리에 대한 공동선언과 감리교회, 기독교타임즈

루터교-로마가톨릭 칭의교리 공동선언, 바로 알리기, 기독신문

칭의교리 공동선언 역사 신학적 조명

의화 교리에 관한 공동 선언문

In Christian theology, justification is God's righteous act of removing the condemnation, guilt, and penalty of sin, by grace, while, at the same time, declaring the ungodly to be righteous, through faith in Christ's atoning sacrifice.

The means of justification is an area of significant difference amongst the diverse theories of atonement defended within Roman Catholic, Eastern Orthodox and Protestant theologies.^[1] Justification is often seen as being the theological fault line that divided Roman Catholicism from the Lutheran and Reformed traditions of Protestantism during the Reformation.^[2]

Broadly speaking, Catholic, Methodist and Orthodox Christians distinguish between initial justification, which in their view ordinarily occurs at baptism (as with the Catholicism and Eastern Orthodoxy) or the New Birth (as with Methodism), and final salvation, accomplished after a lifetime of striving to do God's will (sanctification).^[3]^[4]^[5]

In Catholic doctrine, righteousness is "infused", i.e., God "pours" grace into one's soul or, "fills" one with his grace more and more over time; faith as is shown through charity and good works (fides caritate formata) justifies sinners.

In Lutheran and Reformed doctrine, righteousness is imputed (λογίζομαι, "logizomai") to the inherently ungodly, by grace, through faith in the cross of Christ. Reformed Christianity teaches the concept of fiduciary faith, that is, that "faith alone suffices for justification, and that consequently the observance of the moral law is not necessary either as a prerequisite for obtaining justification or as a means for preserving it."^[6] Therefore, a righteousness from God is viewed as being credited to the sinner's account through faith alone, apart from works, being based solely on the blood of Christ.

In Methodist doctrine, imputed righteousness is received during justification and imparted righteousness is communicated through sanctification.^[7]^[8] Partaking in the means of grace (works of piety and works of mercy) are integral to sanctification,^[9] as is the keeping of the moral law contained in the Ten Commandments.^[10] The desired state is Christian perfection, also known as entire sanctification (the second work of grace),^[11]^[12] described as being "habitually filled with the love of God and neighbor" and as "having the mind of Christ and walking as he walked".^[13]

Yet, in Roman Catholic, Lutheran, and Reformed doctrine, as well in Methodism and Eastern Orthodoxy, anyone who has been justified will produce good works as a product of faith, just as a good tree produces good fruit.

For Lutherans, justification can be lost with the loss of faith; for Catholics, justification can be lost by mortal sin.^[14]^[15] For Methodists (inclusive of the holiness movement), salvation can be lost with the loss of faith or through sinning (cf. conditional security).^[16]^[17] The Reformed tradition generally holds that justification can never truly be lost; for those who have been justified, will certainly persevere to the end by faith.

New Testament[edit]

Jesus used the idea of ransom, or redemption when referring to his work on earth (Matthew 20:28; Mark 10:45). Christ's death and resurrection (triumph over Satan and death) provide justification for believers before God. His righteousness becomes theirs, and his death becomes an offering to God in their place, to pay for all of their sins. According to Protestants this justification is by faith alone – not through good deeds – and is a gift from God through Christ. According to Catholics and Eastern Orthodox we are justified by God's grace which is a free gift but is received through baptism initially, through the faith that works for love in the continuous life of a Christian and through the sacrament of reconciliation if the grace of justification is lost through grave sin.

The Joint Declaration on the Doctrine of Justification (JDDJ), signed by both the Lutheran World Federation and the Roman Catholic Church on 31 October 1999, clearly stated that "consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics."^[15] In Roman Catholic and Lutheran doctrines, as expressed under section 4.7 no.37, "we confess together that good works – a Christian life lived in faith, hope and love – follow justification and are its fruits. When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit. Since Christians struggle against sin their entire lives, this consequence of justification is also for them an obligation they must fulfill. Thus both Jesus and the apostolic Scriptures admonish Christians to bring forth the works of love."

The declaration states that several theological views on justification held by Lutherans and Catholics, though not apparently similar to each other, are in fact explaining the same "basic truths of the doctrine of justification" at different angles.

An example can be cited from section 4.7 no. 38–39, "when Catholics affirm the 'meritorious' character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace", in comparison with "the concept of a preservation of grace and a growth in grace and faith is also held by Lutherans. They do emphasize that righteousness as acceptance by God and sharing in the righteousness of Christ is always complete. At the same time, they state that there can be growth in its effects in Christian living. When they view the good works of Christians as the fruits and signs of justification and not as one's own 'merits', they nevertheless also understand eternal life in accord with the New Testament as unmerited 'reward' in the sense of the fulfillment of God's promise to the believer."

Suppose a brother or sister is without clothes and daily food. If one of you says to him, "Go, I wish you well; keep warm and well fed", but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do.
— James 2:15–18

D. James Kennedy explains this verse:

James is dealing with people who profess to be Christians, and yet they don't evidence the reality of their faith by their works [deeds]. Over, and over again... people will say they have faith and they don't have works, and James is saying that real faith always produces works as a result... The question is, 'A man may say that he has faith, but will that faith justify him?' If it is just a 'said' faith—no, it won't!^[18]

Paul[edit]

It was Paul who developed the term justification in the theology of the church. Justification is a major theme of the epistles to the Romans and to the Galatians in the New Testament, and is also given treatment in many other epistles. In Romans, Paul develops justification by first speaking of God's just wrath at sin (Romans 1:18–3:20). Justification is then presented as the solution for God's wrath (Romans 3:21–26, Romans 5:1). One is said to be 'justified by faith apart from works of the Law' (Romans 3:28). Further, Paul writes of sin and justification in terms of two men, Adam and Christ (Romans 5). Through Adam, sin came into the world bringing death; through Jesus, righteousness came into the world, bringing justification unto life (Romans 5:15–17). In this connection, Paul speaks of Adam's sin being 'imputed' or 'accounted' (Greek ελλογειται) and speaks of justification as acting in analogy to sin (Romans 5:13; Romans 5:18). In chapter 8, Paul connects justification with predestination and glorification (Romans 8:30). He further states that those who are justified cannot be separated from the love of Christ (Romans 8:33–39). Several of these passages are central in the debate between Roman Catholics, and the various streams of Protestantism (while there is broad agreement on justification by faith, there is no complete doctrinal uniformity on justification among all Protestant denominations), who can understand them in quite different ways. In Galatians, Paul emphatically rejects justification by works of the Law, a rejection sparked apparently by a controversy concerning the necessity of circumcision for salvation (Galatians 2:16, Galatians 5:4; see also Romans 5:1–12 and Council of Jerusalem). He also adds that the only thing that counts is the "faith [which] works by love"(Galatians 5:6).

Other New Testament writers[edit]

The Epistle to the Hebrews also takes up the theme of justification, declaring that Jesus' death is superior to the Old Testament sacrifices in that it takes away sin once for all (Hebrews 10). In Hebrews, faith in Jesus' sacrifice includes steadfast perseverance (Hebrews 10:19–31, Hebrews 12:1). James discusses justification briefly but significantly,^[19] declaring that a faith that is without works,^[20] a fruitless faith (cf. Matthew 7:17) cannot be a justifying faith, because faith is made perfect or completed by works (James 2, especially James 2:22; see also Romans 4:11). Indeed, works are required for justification because "man is justified by works, and not by faith alone" (James 2:24), though the sense of the word justified in this passage is disputed.^[21] The writer of James emphasizes the Jewish belief that faith and deeds go together. However, in James, it is possible that justification is referring to how believers are to behave as believers, not how an unbeliever becomes a believer (i.e., salvation).^[22] Faith without works is counterfeit. The faith must produce good fruit as a sign lest it become the occasion for self-justification.

Healing the Heart of Democracy: Parker J. Palmer, Stefan Rudnicki: 9781501221569: Amazon.com: Books

Healing the Heart of Democracy MP3 CD – Unabridged, January 13, 2015

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At a critical time in American life, Parker J. Palmer looks with realism and hope at how to deal with our political tensions for the sake of the common good—without the shouting, blaming, or defaming so common in our politics today.

In his newest audiobook, Parker J. Palmer builds on his own extensive experience as an inner life explorer and social change activist to examine the personal and social infrastructure of American politics. What he did for educators in The Courage to Teach he does here for citizens by looking at the dynamics of our inner lives for clues to reclaiming our civic well-being. In Healing the Heart of Democracy, he points the way to a politics rooted in the commonwealth of compassion and creativity still found among "We the People."

"Democracy," writes Palmer, "is a non-stop experiment in the strengths and weaknesses of our political institutions, local communities, and the human heart—and its outcome can never be taken for granted. The experiment is endless, unless we blow up the lab, and the explosives to do the job are found within us. But so also is the heart's alchemy that can turn suffering into compassion, conflict into community, and tension into energy for creativity amid democracy's demands."

Healing the Heart of Democracy names the "habits of the heart" we need to revitalize our politics and shows how they can be formed in the everyday venues of our lives. Palmer proposes practical and hopeful methods to hold the tensions of our differences in a manner that can help restore a government "of the people, by the people, for the people."

Parker J. Palmer

Biography

PARKER J. PALMER is a writer, teacher, and activist whose work speaks deeply to people in many walks of life. He is founder and Senior Partner Emeritus of the Center for Courage & Renewal. He holds a Ph.D. in sociology from the University of California at Berkeley, as well as 13 honorary doctorates, 2 Distinguished Achievement Awards from the National Educational Press Association, and an Award of Excellence from the Associated Church Press. In 1998, the Leadership Project, a national survey of 10,000 educators, named him one of the 30 most influential senior leaders in higher education and one of the 10 key agenda-setters of the past decade. In 2010, he was given the William Rainey Harper Award (previously won by Margaret Mead, Marshall McLuhan, Paulo Freire, and Elie Wiesel). In 2011, the Utne Reader named him as one of "25 Visionaries Who Are Changing Your World.” For two decades years, the Accrediting Commission for Graduate Medical Education has given annual Parker J. Palmer “Courage to Teach” and “Courage to Lead” Awards to directors of exemplary medical residency programs. "Living the Questions: Essays Inspired by the Work and Life of Parker J. Palmer," was published in 2005. Born and raised in the Chicago area, he lives in Madison, Wisconsin.

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Dennis C. Roberts

4.0 out of 5 stars Parker Palmer offers wise insights in "Healing the heart of democracy"

Reviewed in the United States on December 2, 2016

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Palmer wrote Healing… before the U.S.A. election of 2016; however, the concerns he raised have become even more evident this last year. Palmer’s view is that in order to make the Constitutional assurance of “We the People…” work, we need to speak to those beyond “our own” and we must cease to demonize those who have ideas different than ours. Examples of the struggles Abraham Lincoln faced leading up to and during the Civil War are offered throughout the book, providing contextualization that puts our own times in perspective. The rights of diverse others was a central disagreement of the Civil War and it appears that diversity has again driven a wedge between us.

Hope in our future can be recaptured by recognizing the mutual heartbreak of a government that doesn’t work and of communities divided by class and culture. “When we hold suffering in a way that opens us to greater compassion, heartbreak becomes a source of healing, deepening our empathy for others who suffer and extending our ability to reach out to them.” (p. 22) The relative stagnation of the U.S. economy is clearly a source of much of the heartbreak that many citizens share. “When material progress falters… people become more jealous of their status relative to others” (p. 64); the jealousy then results in scapegoating others instead of working to problem solving our way to a more prosperous community.

Palmer’s optimist views have contributed much food for thought for those of us committed to a creating a better and more equitable world. His views are also realistic and have been documented in communities of hope where healing is underway. His historical and contemporary analyses of these places led him to discern four stages that are key in the process – “deciding to live ‘divided no more,’ forming communities of congruence, going public with a vision, and transforming the system of punishment and reward.” (p. 189)

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Leslie

5.0 out of 5 stars This is a Message We Need Right Now!

Reviewed in the United States on January 9, 2017

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I'm recommending 'Healing the Heart of Democracy' to everyone I know!

It's timely exchange is healing my heart by reminding me that goodness, respect and honest two way communication are powerful tools to repair what seems to be broken.

After the bitter division in America following the presidential race I was disheartened and found no way out of the mess we had fallen into as a people.

Parker J Palmer is a kind and sensible voice that cuts right through the noise. He offers solutions that each one of us can consider & take up to reconnect with our ideals of a united and creative nation. I continue to be moved and my spirit rehabilitated in the realization that we can move toward a democracy of All the People, where the object is to evolve into a new and better country.

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Robert Dale Leber

5.0 out of 5 stars Polarization is getting worse and worse

Reviewed in the United States on April 23, 2016

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I have worried and wondered for 15 plus years about the declining skill of our elected representatives at all levels, Federal, State and local.. I have tried to visualize ways that these opposing ideologies can find common ground for dialogue. Polarization is getting worse and worse. I see no end in sight but chaos and the destruction of our nation from within. What this book is helping me realize is that you can't eliminate all differences. In fact, democracy needs differences to thrive., while "we the people" work toward identifying a common goal then being patient while we all work toward solutions for the good of all . Our present directions are going to destroy the "real democracy" that this nation was born out of and without that democracy we will not be able to survive as "we the people" were intended. We the people are contributing as much to the destruction of of government as our elected representatives. We all have a lot of work to do to turn the tide.

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Darla

5.0 out of 5 stars Profoundly moving as well as quite practical

Reviewed in the United States on March 26, 2016

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Spectacular and profound, this book is one that I wish everyone could read, especially in this year of political controversy. I have been inspired to open up conversation among others, starting with my own family. Truly, how can we expect politicians to engage respectfully and with decency if we cannot dialogue with our own family members and friends who may believe differently than we do? The author of this book has done a brilliant job of providing not only inspiration but practical suggestions. It is not so much about the issues, or where we are standing politically, but rather about the discussions we need to be having in our communities. I wish I could give this book 6 stars!

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Amazon Customer

5.0 out of 5 stars Healing is our goal

Reviewed in the United States on August 1, 2017

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Parker Palmer is another hero of mine. A fantastic communicator with loads of kindness and courage.

I think the method of healing proposed in this book will work and for some is working already as those who have read it tend to gather for the purpose of practicing and sharing the lessons offered therein. The central message of this book is that there is room for all of us in this world, it is just a matter of gaining the courage to make the renewal requried in our time possible.

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R. Meinke

5.0 out of 5 stars Loved the material selected from the writings of de Tocqueville

Reviewed in the United States on November 30, 2017

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An outstanding book. Loved the material selected from the writings of de Tocqueville. Local school systems in the area get/recruit tutors from local congregations. Students in our local schools need to appreciate the dedication of our teachers, helpers in our communities, etc... We just cannot accept an average of only 4.5 years for our teachers. They need our support "to make America great again."

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Lauren B

5.0 out of 5 stars Roadmap for Revolutionaries

Reviewed in the United States on April 5, 2017

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This book lays out a framework for moving from frustration to political change guided by your heart. Reading it is a cathartic experience in the current political climate. I hIghly recommend it.

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Amazon Customer

5.0 out of 5 stars The discussion guide is great for individual reflection or a small group process

Reviewed in the United States on March 7, 2017

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Once again, Parker Palmer finds words for that which we need to hear but cannot speak ourselves.This book is exactly what is needed during these times of political turmoil, to move out of fear and chaos into a balanced, healthy view of our political system. This book reinforces that there is indeed a heart at the center of democracy, ours currently needs healing, and we are empowered to be part of that process. The discussion guide is great for individual reflection or a small group process.

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Sejin,

Sejin, start your review of Healing the Heart of Democracy: The Courage to Create a Politics Worthy of the Human Spirit

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robin friedman

Oct 04, 2019robin friedman rated it really liked it

The Politics Of The Brokenhearted

In times of national difficulty, it is both tempting and desirable to step back, reflect upon the situation, and see what might be done to make things better. The process might carry its own danger in the rush to either easy or impracticable answers. I took the opportunity offered by the Amazon Vine program to read Parker J. Palmer's new book "Healing the Heart of Democracy: the Courage to Create a Politics Worthy of the Human Spirit" for the insight it might have on our national situation as witnessed by the recent budget and debt-ceiling deliberations and their aftermath. Palmer wrote his book before these events occured, but they make his examination all the more timely. Palmer (b.1939) received his PhD in Sociology from the University of California at Berkeley in 1970. This book was my first exposure to his work, but he is a noted writer on educational and social issues with a focus on spirituality.

I liked a good deal of this book especially its personal tone. Palmer tries to combine events and feelings in his life, and the way in which he reflects upon them, with our national experience as Americans. He uses throughout the figure of the "habits of the heart", the title of a book by Robert Beulah which derives from de Tocqueville's "Democracy in America". Palmer discusses his own experiences of loss, disappointment and "brokenheartedness" in his life. When these experiences occur, the spirit, or the heart can be shattered. The better course is to put the pieces together, use disappointment creatively, integrate conflicting feelings and move ahead from weakness to strength. So it is, for Palmer, in a democracy.

Palmer offers some inspiring stories to illustrate what he means. He describes meeting with members of a small African American church in rural Georgia in 1974 who showed the strength and discipline to carry on in hard times. He describes meeting a New York City cabdriver who, while navigating the city streets, explained that the attraction of his job was that it allowed him to hear and consider the varied opinions of the many different types of people who rode in his cab. He praises openness to difficulty and a willingness to accept tensions -- in the form of divergent opinions -- and work through them. Palmer also makes excellent use of historical figures. Abraham Lincoln emerges as the hero of the book for his ability to overcome his own demon of depression and for his attempt to reconcile tensions in a crisis as shown by both his First and Second Inaugural Addresses. Alexis de Tocqueville, for his diagnosis of the strengths and weakness of American democracy also receives valuable discussion. Palmer explains his own conclusions in a few words: "We must be able to say in unison: It is in the common good to hold our political differences and the conflicts they create in a way that does not unravel the civic community on which democracy depends."

There is an excellent focus in the book on commonality and civic life, as witnessed in the use of public streets, bookstores, pubs, libraries and other places where people of different backgrounds and persuasions can meet and get to understand one another. I am writing this review, as I generally do, in a public library, largely because I share Palmer's commitment to the use of public space. Palmer also emphasizes the value of people explaining to one another the reasons why the believe what they do on important, controversial matters, based upon their own experiences without attempting to demonize someone who thinks differently. I tried to follow this good advice after reading the book, as I exchanged lengthy emails with a close friend who holds an opinion different from mine on same sex marriage. Perhaps it helped to air the reasons for one's belief and to understand those of another person.

I liked aspects of this book less well. Palmer does not always handle well his own project of openness to ideas with which he disagrees. He frequently translates his project into support for his own distinct agenda and tends to belittle those who think differently. In a passage early in the book Palmer shows awareness that he does this as he comes close to demonizing his political opponents, perhaps by reducing them to straw men ("Get me going on politicians who distort my faith tradition to win votes or on racial bigots and homophobes who want to translate their personal shadows into public policy, and this nice Quaker boy from the Midwest does a passable imitation of the Incredible Hulk") before half-heartedly catching himself and falling back. There is a good deal of cliche and half-formed ideas in this book intertwined with much that is insightful. I found, for example, Palmer all--too--quick in his uncompromising discussion and rejection of "consumerism". Although Palmer has much good to say about the need to both develop and hold one's opinions and to have a degree of modesty and humility in thinking about the opinions of others, his use of the overused term "chutzpah" distorts and distracts from his point. His discussion of American public education, I thought, made a variety of points, some good, some questionable. In places, I thought Palmer was expecting too much from ordinary citizens. Democracy, and the American political process, was made to accomodate a degree of human weakness. And some of the thinking in the book I thought wooly and undeveloped.

This is a worthwhile book to read and to think through. It has many insights but it is not a panacea, in my view, for understanding the current condition of American democracy. Like much other writing, the book deserves to be read but read critically and with skepticism.

Robin Friedman (less)

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Elizabeth

Aug 04, 2012Elizabeth rated it liked it

Parker Palmer has some important, insightful, and inspiring ideas about democracy, but I often found myself bored with this book, only becoming interested when he illustrated his philosophical point with a real-world example. (So this criticism may be more about my lack of attention span than Palmer's writing, but so be it.)

Nevertheless, this is worth a read: talking about everything from the decline of public spaces to partisanship to our educational system, Palmer argues that we need to strengthen our ability to "creatively hold tension" in our hearts. By enduring the tension of conflict, we can learn to sit with each others divergent ideas and come to new understandings and agreements. I particularly like the way he differentiates a broken heart from a heart that has been broken open, so much the better to let in compassion and new ideas. (less)

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Michael Kruse

Feb 11, 2012Michael Kruse rated it it was ok

Shelves: christian-life, politics

I have really appreciated Parker Palmer's books over the years but this book is a profound disappointment. I quit reading at the halfway point. If you are a liberal/progressive, then I suspect you may enjoy the book. It plays very well into the meme that at core of the discord in our country are conservatives. I can't help but feel that Palmer missed an opportunity.

I know he is a Quaker pacifist. I've suspected his political views were to the left based on other writing I've seen. I have no problem with that. But his topic is "Politics Worthy of the Human Spirit." Every few pages he trots out examples of the values and misbehavior that are contrary to his aims and they are invariably those of conservative citizens (without him ever explicitly saying this.) The outrageous values and misbehavior of the left are not on his radar. And that is the problem.

We each see our opponents actions as threatening and crazy but we feel justified in our threatening and crazy behavior because we know our opponents wrong. That is how Tea Party rallies (where some park service people report that participants left venues as clean or better than when they came) can be dubbed terrible hate-filled racist mob, while the Occupy Movement with its illegal occupation of property, vandalism, defecating and urinating on police vehicles and passersby, is heralded as a wonderful expression in Democracy. (I actually think both movements are hopeful signs of our democracy, that both have their excesses.) That is how there can be obsessive anger at activists talking about death panels, while be oblivious to the President calling Congress terrorists and hostage takers, as well as the VP and leading Democrats talking about Republican desires to kill people.

The first step in restoring democracy is to resolve not to use other people's bad behavior as excuse for your own. I don't think Palmer is there. I will continue to give his "Let Your Life Speak" book to others as gifts. I still think his "The Active Life" book is one of the best books I've read. But this book simply isn't worth my time. (less)

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Joyce

Feb 17, 2017Joyce rated it liked it

Shelves: inspiration

Published in 2011, this book still rings true, perhaps even more so. We Americans have been greatly divided for a long time and sadly to say, remain so today.

This book discusses how we Americans can strive to bridge that gap because: "When we forget that politics is about weaving a fabric of compassion and justice on which everyone can depend, the first to suffer are the most vulnerable among us -- our children, our elderly, our mentally ill, our poor and our homeless. As they suffer, so does the integrity of our democracy." And so, "Every time we fail to bridge our differences, we succumb to the divide-and-conquer tactics so skillfully deployed by individuals and institutions whose objective is to take us out of the political equation. We the People then become fearful and suspicious of each other and widen the gap further."

This book challenges us to realize that we can do something about this gap, not only by becoming politically active, but by simple acts of listening to one another, finding the common ground from which to build upon and more.

The book is well researched and direct. This book is for those who would like to help make our democracy better and trying to figure out how to work in that direction. (less)

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George

Dec 08, 2019George rated it liked it

Shelves: political-and-social-critique

Important and wise but it wasn’t revelatory for me. It was a good summary of needed principles but maybe in way that felt too theoretical and abstract.

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Kyra deGruy Kennedy

Apr 13, 2017Kyra deGruy Kennedy rated it it was amazing

I love Parker J Palmer SO much. This book was divine. Both practical and emotional, it completely shifted my perspective about divisiveness and how to bridge the gap between polarities. Highly recommend!

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Kathrina

Jun 22, 2018Kathrina rated it really liked it

Shelves: teaching-social-justice-working-gro

Really useful.

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Payson Rigsbee

Nov 12, 2020Payson Rigsbee rated it really liked it

great book, chapters were too long for me but that’s personal preference. truly loved the ‘habits of the heart’ very thought-provoking, especially for people deeply engaged in the political process.

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Dnicebear

Jan 19, 2012Dnicebear rated it it was amazing

Yes! I want to be involved in democracy that stays rooted in reality while dreaming of possibility and is willing to enter the gap between the two to bring it about. Parker Palmer has encouraged me in previous books to see myself as a teacher and to let my life speak. Now, I'm with him again into this exploration into being part of "we the people" in a way that allows respect and true sharing of who we are. "Life in the company of strangers" really seems possible here, and in a way that honors the human heart. Terry Tempest Williams speaks of the heart as the "first home of democracy." Parker goes on to say: "If our hearts are large and supple enough to hold the tensions of democracy's basic questions in a life-giving way, they produce ideas and ideals that feed a living democracy. If our hearts are so small and brittle that they implode or explode under tension, they produce 'ideals' like Aryan supremacy and 'ideas' like the Nazis' 'Endlosung,' their chilling, 'final solution.'" (p. 152) (less)

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Deidra

Jan 02, 2017Deidra rated it really liked it

So many people say they "don't do/talk about politics" when nothing could be further from the truth. We all do politics every day. Our unwillingness to engage politics thoughtfully is what hinders a lot of forward movement, but some of our unwillingness comes from a lack of voices encouraging us to think differently about politics so that we can talk differently about politics. Parker J. Palmer does a great job of helping to reframe the role of politics in everyday life so that we can each be better stewards of our role as people in a political context. I wish it had been required reading before the last few US presidential election cycles. (less)

2021/05/08

알라딘: 동경대전 2

칭의 교리 justification

Contents

New Testament[edit]

Paul[edit]

Other New Testament writers[edit]

Healing the Heart of Democracy: Parker J. Palmer, Stefan Rudnicki: 9781501221569: Amazon.com: Books